Indexed OCR Text

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788. Sayyiduna Kab al-Ahbar &sail so, narrated, "were one who passes in front of a
worshipper who offers salah to know what punishment awaits him, it would be
better for him to be swallowed by the earth than to pass in front of him." According
to another version the words are: "easier for him" (instead of "better for him").1
DISTANCE AT WHICH HE MAY PASS
(٧٨٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَى أَحَدُ كُمْ إِلَى غَيْرِ السُّتْرَةِ فَإِنَّهُ يَقْطَةُ
صَلَاتَهُ الْحِمَارُ وَالخِنْزِيْرُ وَالَّهُوْدِىُّ وَالمَجُوْسِيُّ وَالْمَرْأَةُ وَتُجُزِيٌّ عَنْهُ إِذَا مَرُّوْا بَيْنَ يَدَيْهِ عَلى قَلْفَةٍ مُحِجْرٍ-
(رواهابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .789
said, "When any of you offers salah without placing a sutrah then his salah will
become invalid if an ass, a pig, a jew, a Magian or a woman pass in front of him.
But, it is allowed if they pass in front of him at a distance of a stone's throw,"2
COMMENTARY: When a stone is thrown the place where it drops is the distance at which
these may pass without causing any defect in a worshipper's salah.
The ulama (Scholars) say that the stone's throw is the ramijimar in Hajj(Pilgrimage). It is
the distance from which pebbles are thrown at the columns. It is stated to be three
cubits. The interpretation of this hadith is as in the commentary of hadith # 778: what is salalt
being invalidated?
CHAPTER - XI
THE NATURE OF SALAH
بَابُ صِفَةِ الصَّلُوةِ
In this chapter, the ahadith reproduced show the method of offering the salah and its
essentials and parts.
SECTION I
اَلْفَضْلُ الْأَوَّلُ
CORRECT METHOD OF OFFERING SALAH
(٧٩٠) عَنْ أَبٍ هُرَيْرَةً أَّ رَجُلًّا دَخَلَ الْمَسْجِدَ وَرَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَالِسْ فِى نَاحِيَّةِ الْمَسُجِدِ
فَصَلَّى ثُؤَّ جَاءَ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْكَ السَّلَامُ إِرُجِعْ فَصَلِّ فَإِنَّكَ لَهُ
تُصَلِّ فَرَ جَعَ فَصَلّى ثُمَّ جَاء فَسَلَّمَ عَلَيْهِ فَقَالَ وَعَلَيْكَ السَّلَامُ إِرْجِعُ فَصَلٍ فَإِنَّكَ لَمْ تُصَلِّ فَقَالَ فِ الثَّالِئَةِ أَوْ فِى
الَّتِى بَعْدَهَا عَلِّمْنِى يَا رَسُولَ اللّهِ فَقَالَ إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوْءَ تُؤَّ اسْتَقْبِلِ الْقِبْلَةُ فَكَتِرِ تُؤَّ اقْرَأُ
بِمَا تَيَشَّر مَعَكَ مِنَ الْقُرْآنِ تُؤَّ ارْكَهُ حَتّى تَظْمَيْنَّ رَاكِعًا تُؤَّ ارْفَعُ حَتَّى تَسْتَوِىَ قَائِمًّا نُوَّ اسْجُدُ حَتّى
تَظْمَّيْنَّ سَاجِدًا ثُمَّ ارْفَهُ حَتّى تَطْمَئِنَّ جَالِمًا تُؤَّ اسْجُدُ حَتّى تَظْمَئِنَّ سَاجِدًا تُؤَّ ارِفَةٌ حَتَّى تَظْمَئِنَّ جَالِسًا
وَفِيْ رِوَايَةٍ ثُمَّ ارُفَهُ حَتَّى تَسْتَوِىَ قَائِمًا ثُمَّ افْعَلٌ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا - (متفق عليه)
1 Muwatta Maalik # 9.10-38.
2 Abu Dawud # 704.

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790. Sayyiduna Abu Hurayrah tablo) narrated that while Allah's Messenger
Alwy 4.le was sitting in a corner of the mosque; a man came in and offered the salah.
Then he came and presented (the greeting) salaam. He said to him. And on you be
salaam. Go and offer the salah, for, you have not offered it." He went back and
offered the salah (as he had done previously) and came again presenting salaam. He
gave the response and said, "Go, and offer the salah, for, you have not offered it,"
(This happened three times and) the third or the fourth time, the man submitted, "O
Messenger of Allah, teach me (how may I offer the salah)," The Prophet alugadeath to
said, "When you decide to offer salah, make ablution very carefully. Then stand
facing the qiblah, and call the takbir. Recite from the Quran what is easy for you.
Then go into ruku (bowing posture) till you have made it perfectly. Raise yourself
till you are erect. Then go into sajdah (prostration) and make it perfect. Then raise
yourself till you have seated well and then make the (second) prostration in a
composed manner. Then raise yourself and sit till you are well seated."
According to another version: "Then rise up till you are erect. Then do that all
through your salah,"1
COMMENTARY: The hadith emphasizes that one must make ruku and sajdah (bowing
and prostration) in a composed, steady manner and in the perfect form prescribed for
them. The tasbih also must be recited calmly.
IS IT FARD (OBLIGATORY) OR WAJIB (EXPEDIENT): On the basis of this hadith, Imam
Shafi atlar> Imam Ahmad atlar, and Imam Yusuf atlar> hold that it is fard (obligatory) to be
composed, steady and unhurried in ruku sajdah, qawmah and jalsah (bowing, prostration,
short sitting between two prostrations and prolonged sitting at the end of the second rakaah
and final rakaah). This is why the Prophet ,ale at had told the man that his salah was
not valid which is a sign of that being fard (obligatory). Their ruling is that if anyone does
not observe a composed, steady attitude in performing any of the postures then his salah is
invalid and must be repeated.
Imam Abu Hanifah alar, and Imam Ahmad atlar, hold that it is wajib (expedient) to be
composed and steady in ruku and sajdah, and a sunnah (practice of Holy Prophet le al ha
dus) to do that in qawmah and jalsah. They deduce that the hadith does not actually reject
the salah, but questions the perfection of the salah because the conceding words of this
hadith in Abu Dawud, Tirmidhi and Nasa'i are that the Prophet alugado all to said to this
man, "If you do that (and observe composure) perfectly, then your salah is perfect but if
you do something loss in it, then you make your salah defective," A command of this kind
is given for a wajib (expedient) or a sunnah (practice of Holy Prophet aluy ale Al (ha), for,
without observing it, the deed is defective and imperfect. Hence, the Prophet's alugarcall to
command to that man to re-offer his salah was given so that he might offer a salah which is
perfect in all respects and not defective in any way. If observing in a composed, steady and
unhurried manner was fard (obligatory) then the Prophet alu, ale at Jo would have
disallowed him right in the beginning and stopped him from offering the salah without
respecting the fard (obligatory).
1 Bukhari # 757, Muslim # 45-397, Abu Dawud # 856, Trimidhi: (of like meaning) # 303, Nasa'i # 1053, Iba
Majah # 1000, Musahd Ahmad 2-437.

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This hadith teaches us some things:
(i)
A scholar and adviser must teach an ignorant man who makes a mistake very
politely so that he is induced to correct himself voluntarily otherwise rudeness
would make him awry.
(ii)
It is mustahabb to greet with salaam on meeting even if it is after a short time
following the first meeting.
(iii)
If anyone is slightly negligent in observing the wajib (expedient) of salah then his
salah is not correctly offered and is not a salah in the real sense of the word and it
will be said that he did not offer the salah.
The first version of the hadith alludes to the jalsah istirahat (to sit momentarily after the
second prostration before standing up in the first and third rakaah). So, Imam Abu Hanifah
رحمه الله but Imam Shaf'i (صلى الله عليه وسلم regards it as a sunnah (practice of Holy Prophet رحمه الله
does not classify it as a sunnah (practice of Holy Prophet alus ale &l (ha). This will be
discussed in detail at a later stage.
THE PROPHET'S SALAH
(٧٩١) وَعَنْ عَائِشَةَ قَالَتْ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَفْتِعُ الشَّلاَةَ بِالتَّكْبِيْرِ وَالْقِرَأَةِ بِالْحُمْدُ
لِلُّهِرَتٍّ الْخُلَمِيْنَ وَكَانَ إِذَا رَكَعَ لَمْ يُشْخَصْ رَأْسَهُ وَلَمْ يُصَوِّبُهُ وَلَكِنْ بَيْنَ ذَلِكَ وَكَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ
الرُّكُوعِ لَمْ يَسْجُدُ حَتَّى يَسْتَوِىٌ قَائِمًّا وَكَانَ إِذَا رَفَةَ رَأْسَهُ مِنَ السَّجُدَةِ لَمْ يَسْجُدُ حَتَّى يَسْتَوِىَ جَالِمًا
وَكَتَ يَقُولُ فِى كُلِّ رَكْعَتَيْنِ الثَّحِيَّةُ وَكَانَ يَفْرِش رِجْلَهُ الْيُسُرِىُ وَيَنْصِبُ رِجْلَهُ الْيُمْنِى وَكَانَ يُنُفِى عَنْ
مُقْبَةِ الشَّيْطَانِ وَيَتْفِى أَنْ يَفْتَرِشَ الرَّجُلُ ذِرَاعَيْهِ افْتِرَاشَ السَّبُعِ وَكَانَ يَخْتِمُ الصَّلاَةَ بِالتَّسْلِيُمِ-
(رواه مسلم)
791. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم began
his salah with the takbir and the recital of (Alle,4. Ji) (surah al-Fatihah) when he
went into the bowing posture, he did not keep his head high or bent low, but he
held it straight between the two extremes (with his back and neck in line). When he
raised his head from bowing, he did not go into prostration without first standing
erect. So, too, when he raised his head from prostration, he did not go into (the
second) prostration without first sitting (straight). At the end of every two rakaat, he
recited at-tahiyat. (while sitting,) he turned his left foot (to right) inwards (and sat
on it) and he raised up his right foot (on its toes bent forward). He forbade
uqbatish. Shaytan (meaning the devil's manner of sitting or the heals). He also
forbade men to spread out their arms like a wild beast (in prostration). And he
finished the salah with the taslim (or salaam).1
صلى الله عليه وسلم about the Prophet رضى الله عنه COMMENTARY: The words of Sayyidah Ayshah
beginning the salah with the takbir and recital of (الحمد لله رب العلمين) establish that he recited
the Bismillah (Al ) inaudibly. This therefore, is the ruling of Imam Abu Hanifah Atlar).
POSTURE FOR THE QADAH: He tucked his left foot to the right inwards and sat on it
Muslim # 240. 498, Abu Dawud # 783, Musnad Ahmad 6-194.
.

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and he raised up his right foot on its toes which were turned forward (toward the qiblah).
Clearly, the Prophet ,Ale atl Jo sat in the same manner in both qadahs (in the salah) and
Imam Abu Hanifah atlar, emulates him.
The next hadith of Abu Humayd Saidi <tl 4>> establishes that the Prophet Au, ale att o
adopted iftirash (spreading his feet) in the first qadah, but tawrak sitting on hips in the
second. Accordingly, Imam shafi atlar> adopts this procedure.
Imam Maalik ablar> adopts tawrak in both the qadahs.
Imam Ahmad atlar> holds that if a salah is made up of two tashahhud (qadahs) then tawrak
is observed in the last. If there is only one tashahhud then iftirash is observed.
EVIDENCE FOR THE HANAFIS: This hadith and many more are evidence for Imam Abu
Hanifah's dilar, practice. This is how the Prophet alugade al Jo sat (as described in this
.(صلى الله عليه وسلم hadith) in both the qadahs and it is a sunnah (practice of Holy Prophet
Besides, the Method of Imam Abu Hanifah dtlar> is more strenuous and difficult than other
methods. It is stated explicitly in ahadith that the best and loftiest deed is that which is
arduous, exhausting and difficult.
As for the ahadith that say that the Prophet alugadeath to sat on his hips in the second qadah,
they relate to his old age and weakness because the duration of the second qadah is longer
and it is easier to sit on the hips.
UQBATISH-SHAYTAN: It is a particular method of sitting. The hips rest on the
ground and both the shins are raised up. Both palms rest on the ground. It resembles a
dog's sitting posture.All the ulama (Scholars) say unanimously that this method of
sitting in the qardah is makruh.
Allamah Teebi atl 4>> said that Uqbatish Shaytan is to place the hips on the heels.
Considering the word uqbah, this meaning is more appropriate.
SAJDAH: The Prophet Alu,4, leatl Jo forbade men to spread out their arms on the ground while
prostrating. It resembles beasts, meaning dogs etc. men only are forbidden because women
must put their owns on the ground, for, in this way, the body does not become prominent.
SALAH: The last sentence of the hadith is very obvious: the Prophet ,4, latido concluded
his salah with the salaam. Among the hanafis to end with the salaam is wajib (expedient), but
among the Shafis it is fard (obligatory).
RAISING HANDS
(٧٩٢) وَعَنْ أَبِ حُمَيْدٍ بِ السَّاعِدِىْ قَالَ فِيْ نَفَرٍ مِنْ أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَا أَحْفَتُكُمْ
لِصَلَاةِ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَيْتُهُ إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حِذَاءَ مَنْكِبَيْهِ وَإِذَا رَگِّعَ امُگِّنَ يَدَيْهِمِنْ
رُكْبَتَيْهِ ثُمَّ هَصَرَ ظَهْرَهُ فَإِذَا رَفَعَ رَاسَهُ اسْتَوِى حَتَّى يَكُوْدَ كُلُّ فَقَارٍ مَكَانَهُ فَإِذَا سَجَدٌ وَضٌّ يَدِيْهِ غَيُرَ مُنْتَرَش
وَلَّا قَابِضِهِمَا وَاسْتَقْبَلَ بِأَظْرَافٍ أَصَابِعِ رِجْلَيْهِ الْقِبْلَةَ فَإِذَا جَلَسَ فِ الرَّكُمَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اليُسرى
وَنَصَبَ الْيُمْنِى فَإِذَا جَلَسَ فِى الرَّكْعَةِ الْآخِرَةِ قَدَّم رِجُلَهُ الْيُسْرِىُ وَنَصَبَ الْأُخْرِى وَقَعَدَ عَلى مَقْعَدَتِهِ۔
(رواه البخارى)
792. Sayyiduna Abu Humayd as-Saidi deatl so, narrated to a number of the sahabah

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(companions) du also> that he was one of them who had best preserved the manner
of the salah of Allah's Messenger Aw,,caldo. He observed that when he called the
takbir (Allahu Akbar) he raised his hands up to his shoulders. When he went into
ruku (meaning, he bowed), he grasped his knees and bent his back (aligning it
straight with his neck). When he raised his head (from there), he stood erect so that
all the joints were back in Proper place. When he went into sajdah (meaning, he
prostrated), he placed his (palms on the ground and placed his) arms such that they
were neither spread nor nearer to his ribs, the tips of his toes faced the qiblah.
When he sat at the end of the second rakaah, he sat on his left foot and raised the
right (foot), when he sat at the end of the last rakaah, he put the left foot forward
and raised the other (right foot) and sat on his hips.1
COMMENTARY: The Prophet Aw, ale aile raised his hands up to the Shoulders when he
called the takbir. This is what Imam Shafi alar, emulates.
However, Imam Abu Hanifah wdlar, said that with the takbir tahrimah, the hands should be
raised up to the earlobes (meaning, to their level). This is what is stated in other ahadith.
Some ahadith mention a third method: raising the hands higher than the ears. Hence, Imam
Abu Hanifah al 47> did not adopt the first way of raising them up to below the ears
(meaning, the shoulders) or of raising them higher than ear-level. He follows a mid-course.
Imam Shafi alar> reconciles the three methods when he says: the hands should be raised
with the takbir tahrimah in such a way that the palms of the hands should be in line with
the shoulders, the thumbs in line with the ear-lobes and the tips of the fingers at the upper
end of the ears.
There is another explanation, too. These ahadith concern different times, meaning that the
Prophet alugarkcal to raised his hands in any of these ways at different times.
In bowing, he held his knees tightly with his hands and spread his fingers, lowered his
neck and placed it in line with his back. The ulama (Scholars) say that the fingers must be
kept a part in bowing but joined together in prostration. During the takbir tahrimah and
the tashahhud they must be left as they are.
The method of prostration described here suggests that during the prostration, the fingers and
palms should be spread on the ground, the wrists should be raised up and the sides should be
kept apart (from the arms) so that should a kid (of a lamb) wish, it could come through it.
This hadith does not say anything about the procedure of going to sajdah from the
qawmah. Should the knees be placed first or the hands. Both methods are correct, but most
hold that the better and approved course is to first place the knees on the ground.
(Qawmah is to stand erect after ruku and before prostrating).
RAFA YADAYN2
(٧٩٣) وَعَنِ ابْنِ عُمَرَ أَكَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَرْفَهُ يَدَيْهِ حَذُوَ مَنْكِبَيْهِ إِذَا اِفْتَتَحَ
الصَّلاَةَ وَإِذَا كَبَّرَ لِلرُّكُوْءِ وَإِذَا رَفَةَ رَأُّسَهُ مِنَ الرُّكُوْءِ رَفَعَهُمَا كَذلِكَ وَقَالَ سَمِعَ اللَّهُ لِمَنُ حَمِدَة رَبَّنَالَكَ
الْحَمْدُ وَكَانَ لَا يَفْعَلُ ذُلِكَ فِي السُّجُودِ- (متفق عليه)
Bukhari # 828, Abu Dawud (with more and a different approach) # 730.
" Rafa yadayn is to raise both hands when saying Allah Akbar, the takbir tahrimah,

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .793
raised his hands to the level of his shoulders when he began the salah and when he
called Allahu Akbar for the ruku. Also when he raised his head from the ruku he
raised them again, saying. (سمِعَ اللهُ لِمَنْ خُمِدَه) (Allah has heard him who praises Him,
meaning: He approves his praise) and (زَبَنَالَكْ الْحَمْذ) (our lord, praise belongs to you).
But, Allah's Messenger , laild did not do that during the Prostrations.1
COMMENTARY: The words (زَبَّنَالَكَ الْخَمْد) mean 'O lord, all praise in the world are for You. If
anyone praises another, it really is your praise because you are the Creator of everything,
So, praise of whatever is made is really praise of its Maker.
وسمِعَ اللهُ لِمَنْ حَمِدَه) This portion of the hadith implies that all those who offer the salah must say
both the expressions. But, Imam Abu Hanifah la>> says that a person who offers (رَبَّنَالَكُ الْحَمْذ
the salah by himself must recite both expressions but, in a congregation, the Imam must
recite only (سَمِعَ اللهُلِمَنْ حَمِدَه) the first while his followers will recite (رَبَّنَالَكَ الْحَمْد) the second, Imam
Abu Yusuf alar> and Imam Muhammad alar> hold that the Imam must recite both the
expressions. Imam Tahawi alar, agrees with them. Rather, even Imam Abu Hanifah 4 4?)
once gave a ruling to the same effect. As for the muqtadi, they opine that he should say
only (رَبَنَالَكْ الْحَمْذ) the second expression.
The Prophet صلى الله عليه وسلم did not raise his hands when he went into prostration or got up
from it, as he did at the time of takbir tahrimah, going into the ruku and arising from the
ruku. Therefore, the Shafi's follow this procedure. They do not regard rafa yadayn as
correct at any time apart from these three times.
(٧٩٤) وَعَنُّ نَافِعٍ آَّ ابْنَ عُمَّرَ كَانَ إِذَا دَخَلَ فِىِ الصَّلاةِ كَبَّرَ وَرَفَغَ يَدَيْهِ وَإِذَا رَكَعَ رَفَعَ يَدَيْهِ وَإِذَا قَالَ
سَمِعَّ اللَّهُ لِمَنِ حَمِدَهُ رَفََّ يَدَيْهِ وَإِذَا قَامَ مِنَ الرَّكْعَتَيْنِ رَفَغَ يَدَيْهِ وَرَفََ ذَلِكَ ابْنُ عُمَرَ إِلَى النَّبِيِّ عَلَى
اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
794. Sayyiduna Nafi «la?> narrated that when Sayyiduna Ibn Umar deatl so, began the
Salah he called the takbir and raised his hands. When he went into the ruku he raised
his hands and when he said (سَمِعَ اللهُلِمَنْ حَمِدَه), he raised his hands. And, when he got up after
offering two rakaat he again raised his hands. Sayyiduna Ibn Umar &sail so, traced this
hadith to the Prophet صلى الله عليه وسلم (saying that the Prophet صلى الله عليه وسلم did so).2
THE HANAFI'S EVIDENCE
(٧٩٥) وَعَنْ مَالِكٍ بُنِ الْخُوَيْرِثِ قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَبَّرَ رَفََّ يَدَيْهِ حَتْى ◌ُجَاذِئُ
بِهِمَا أُذُنَيْهِ وَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوْءِ فَقَالَ سَمِعَ اللّهُ لِمَنِ حَمِدَهُ فَعَلَ مِثْلَ ذلِكَ وَفِي رِوَايَةٍ حَتْی ◌ُجاذِىَ بِهِمَا
فُرُوْءٌ أُذُنَيْهِ- (متفق عليه)
795. Sayyiduna Maalik Ibn al-Huwayrith 4te sul , narrated that when Allah's
-
Bukhari # 735, Muslim # 22-390, Abu Dawud # 722, Tirmidhi # 255, Nasa'i # 878, Ibn Majah # 858,
Darimi # 250, Muwatta Maalik # 3.4-17.
2 Bukhari # 739.

:
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Messenger Aw,4. lablo called the takbir tahrimah, he raised his hands till they were
in line with his ears. When he raised his head after bowing (ruku) he said (34)d.
og) and did like that (meaning, raised his hands opposite his ears).
According to another version: "he raised his hands till they ware in line with the
tops of his ears."1
COMMENTARY: All the ulama (Scholars) and the imams agree that hands should be
raised at the time of the takbir tahrimah. As for raising them at other times, this is disputed
by the Hanafi and the Shafi's. The former hold that it should be done only with the takbir
tahrimah while the Shafi's contend that, it should also be done while going into ruku and
returning from it.
Both sides have piles of evidences and a plethora of ahadith and aathar on which they have
built their edifices.
The ulama (Scholars) of the Hanafis have tried to reconcile these ahadith. They say that the
Prophet , Ale at do perhaps made rafa yadayn sometimes and prayed without it
sometimes. Or, he may have been doing it till it was regarded as abrogated at all postures,
except with the takbir tahrimah where it is retained.
The ahadith and aathar on which the hanafis rely are presented here to make the hanafi
point of view clear. Imam Tirmidhi has created two chapters in his jami: Tirmidhi on this
subject. The first is: Raising both hands while going into ruku (chapter 76). Under this
head, he has reproduced the hadith of Ibn Umar Ate wil so, which is narrated in the
proceeding lines. The second chapter is: The Prophet , leatle did not raise his hands
except the first time; In this chapter, he has presented the hadith of Sayyiduna Alqamah 4?>
ail from Sayyiduna Ibn Masud &c abl (0), He said, "Shall I not offer before you the salah of
Allah's Messenger w,4, leil Jo? And he demonstrated the salah and did not raise the hands
except for the first time (which is the takbir tahrimah).2
In this very chapter, he has also confirmed the hadith of Bara Ibn Aazib due atl (so) of like
substance. He has rated the hadith of Ibn Masud de atl (so) as hasan. Most sahabah
(companions) and tabiun, Safyan Thawri «lar, and the Kufians agree with it.
The hadith of Sayyiduna Ibn Masud deatl so) is presented in Jami ul-Usool on the authority
of Abu Dawud and Nasa'i and the hadith of Sayyiduna Bara ibn Aazib Aus atul so, on the
authority of Abu Dawud. Its words are:
"Sayyiduna Ibn Masud رضى الله عنه narrate that he observed the Prophet صلى اللهعليهوسلم begin his
salah by raising his hands to the level of his shoulders (with the takbir tahrimah) but he did
not do that again (during the salah)."
Another version says; "He did not raise his hands again till he finished the salah."
As for Abu Dawud rating this hadith as not sahih, perhaps he means that it is not sahih
through that particular line of transmission. But that does not reflect on the soundness of
the original hadith. Or, Abu Dawud may have had in mind the rating hasan, as tirmidhi
has rated it. So, we do say that all the imams and scholars of hadith regard the hadith
hasan as worthy of citation.
1
Bukhari # 737, Muslim # 25-391, Nasa'i # 880, Ibn Majah # 859, Darimi # 1251, Musnad Ahamd 3-
436.
2 Tirmidhi # 257.

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Imam Muhammad al 47, has reproduced in his Muwattah the hadith of Sayyiduna Ibn
Umar ducati so, about raising hands while going into ruku and arising from it. He comments
that it is sunnah (practice of Holy Prophet صلى الله عليه وسلم) to call the takbir at every change of
posture whether lowering oneself or rising, but rafa yaday is done only once at the time of
(takbir) tahrimah, not at any other time. This is the opinion of Imam Abu Hanifah alar).
There are very many aathar about it.
Then he has presented a tradition of Aasim ibn Kuiayb Kharmi &l 47> from his father
(Kulayb RH) who was a tabi's of Sayyiduna Ali رضى الله عنه "Sayyiduna Ali (كرم الله وجهه) did not
make rafa yadayn except with the takbir oola (first takbir)."
Mujahid alar> said that he had offered salah with Sayyiduna Ibn Umar usail so). He used to
make rafa yadayn (raising hands with takbir) only once. Aswad ablar> said that he observed
Sayyiduna Umar Ibn Khattab "cail o) make rafa yadayn with the takbir oola only.
Therefore, when such glorious sahabah (companions) ausableso) as Umar &sail so), Ibn Masud
gave up rafa صلى الله عليه وسلم who were very close to the Prophet رضى الله عنه and Ali رضى الله عنه
yadayn, the practice that is contrary to it connot be said to be preferable and better.
Sharah Ibn Hammam has a tradition from Dara qutni atlar, and Ibn Adi abl 47) from
Muhammad Ibn Jabir alar> from Hammad ibn Sulayman alar> from Ibrahim atlar> from
Alqamah «las, from Abdullah atle, So, Abdullah &sail so, said, "I have offered salah with
the Prophet صلى الله عليه وسلم Abu Bakr رضى الله عنه and Umar رضى الله عنه . They did not make rafa
yadayn except with takbir oola."
It is reported that once Imam Abu Hanifah atlas, and Imam Awaz abla?> met in Makkah at
Dar ul-Khayyatin. The latter asked the former, "Why do you not make rafa' yadayn while
going into ruku and arising from it? "He answered "Because it is not established strongly
from the Prophet صلى الله عليه وسلم ." Imam Awzai al رجمة said that Zuhri flas had narrated to him
the hadith of Saalim dular, who said on the authority of his father Sayyiduna Ibn Umar atul ,
aus that the Prophet ,Aleall . made rafa yadayn while calling the takbir oola, going into
ruku and raising his head from ruku.
Imam Abu Hanifah lar> said that he was told by Hammad alar, and Aswad atlar, who by
Ibrahim atlar> who by Alqamah atlar, and Aswad, atlar, both of whom were told by
Sayyiduna Abdullah ibn Masud رضى الله عنه that the Prophet صلى الله عليه وسلم raised both hands
only in the beginning of the salah and did not do it again. Imam Awzai alar, said, "I have
narrated from Zuhri atlar, who from Saalim atlar, who form his father Ibn Umar dis ati (so).
You have narrated from Hammad atlar, who from Alqamah atlar> .... So the sanad described
by me is stronger than yours."
Imam Abu Hanifah tl47> said, "If that is so then Hammad atlar, is a greater faqih than
Zuhri al 47> is not inferior than Ibn Umar As ai so, in figh. It is a different thing that Ibn
رحمه الله ,As for Aswad . صلى اللهعليه وسلم enjoyed the companionship of the Prophet رضى الله عنه Umar
he too possessed great merit. And, Abdullah was truly Abdullah, meaning Abdullah Ibn
Masud due 4til (so) was indescribable. He possessed great knowledge and understanding and
is well-known as the Prophet's alugadoall to companion."
In other words, Imam Awza atlar, preferred a hadith because of its better sanad or line of

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transmission and Imam Abu Hanifah sular > preferred it on the basis of the narrators being better
jurists or possessing more understanding. It is this criterion of Imam Abu Hanifah atlar). He
follows the principle of fiqh in preferring narrators with a juristic bend of mind over others.
It is found in 'Nihayah' the sharah of Hidayah that Abdullah ibn Zubayr us dul (so) saw a
man offering salah in the Masjidul Haram raising his hands while going into ruku and
coming out of it. He advised the man not to do it because Allah's Messenger , .l culo
had been doing it in the beginning but, later on abandoned it. He meant that rafa yadayn
was proper at these postures in the beginning but later was abrogated.
Sayyiduna Abdullah Ibn Masud رضى الله عنه said, "As long as the Prophet صلى لله عليه وسلم did rafa
yadayn we too did it but when he stopped doing it, we too stopped it."
Sayyiduna Ibn Abbas due aul (so) said, "The ashra mubashshirah (ten who were given glad
tidings in their lifetime of admittance to paradise), all, made rafa yadayn only at the
beginning of the salah."
Mujahid atlar> reported the practice of Sayyiduna Ibn Umar Awail se). he said, "I offered the
salah with Ibn Umar &sail so) for years together, but I never saw him make rafa yadayn except
in the beginning of the salah." This, in spite of the hadith of Sayyiduna Ibn Umar assail so that
establishes rafa yadayn at three times, and which is the greatest evidence of the shafi's. It is a
principle with the ahadith that if a narrator acts contrary to his own hadith then that hadith is
not put to practice. Hence, Ibn Umar's Awall so, hadith is disregarded in practice.
Looking at these ahadith and aathar and the practice of a section of the sahabah
(companions) deatl so), particularly Abdullah ibn Masud 44blo) and his followers, and the
ahadith and aathar of the other view, we may conclude that both practices were known
from the Prophet Aw, ale al do at different times. The knowledge of fiqh of Imam Abu
Hanifah atlar, and his selection of the isnad is Sayyiduna Abdullah Ibn Masud watlo, and
his followers. Since they did not practice rafa yadayn, Imam Abu Hanifah atl 47, also
adopted the practice of doing without rafa yadayn. Thus all the Hanfis follow him in not
observing rafa yadayn.
The scholars of the Hanafi school hold that rafa yadayn apart from the takbir tahrimah at
other postures is abrogated because Ibn Umar 4 4tl so, also abandoned it after the Prophet
Alwilcall to though he was the narrator of the hadith of rafa yadayn. This means that there
was a command for observing it, but afterwards the command was withdrawn in spite of
very many ahadith and authar (for it).
Shaykh Abdul Haq Muhaddith Dahlwi «lar, has written on it exhaustively in his book
sharah safar us-Saadah, A summary of it is presented in the preceding lines. His deduction
is that rafa yadayn is sunnah (practice of Holy Prophet صلى الله عليه وسلم) to practice and also
sunnah (practice of Holy Prophet صلى الله عليه وسلم) to abandon, but to abandon it is better and
preferable. However, other hanafi scholars hold that the command of rafa yadayn is
abrogated. Allah knows best.
JALSAH ISTIRAHAT
(٧٩٦) وَعَنْهُ أَنَّهُ رَأَى النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِى فَإِذَا كَانَ فِىْ وِتُرٍ مِنْ صَلَاتِهِ لَمُ يَنْهَضٌّ حَتّى يَسْتَوِىّ
قَاعِدًا - (رواه البخارى)

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796. Sayyiduna Maalik Ibn al -Huwayrith &sail so, narrated that he saw the Prophet
Awy dle atl to offer the salah. When he had offered his odd rakaah (meaning, first or
third) he did not stand up until he had first sat for a while.1
COMMENTARY: When the Prophet al, ale atl do offered salah and was in his first or third
raka'ah, after the second prostration, he sat down first before getting up for the next
raka'ah. This is called jalsah is tirahat.
رحمه الله Imam shaf'i:(صلى الله عليه وسلم IS IT A SUNNAH (PRACTICE OF HOLY PROPHET
regards jalsah istirahat as sunnah (practice of Holy Prophet صلى الله عليه وسلم).It is observed in
the same way as the first qa'dah sitting. Besides, after these sitting, the arising should be
with the support of both hands on the ground.
صلى الله عليه وسلمcontend that the Prophet رحمه and Imam Ahmadal رحمه أه Imam Abu Hanifah
observed this sitting because of old age and weakness. Hence, it is not a sunnah (practice of
Holy Prophet صلى الله عليه وسلم) for anyone who does not need to go through it.
While Imam Shafi'atlar> relies on this hadith, Imam Abu Hanifahatlar> cites the hadith of Abu
صلى الله عليه وسلم He narrated that Allah's Messenger . رحمه اثهtransmitted by Tirmidhi رضى الله عنه Hurayrah
got up on his toes (without first sitting) after the second prostration of the first and third raka'ah.2
Though some of its sub narrators are weak, the hadith itself is sahih.
Ibn Abu shaybahailar> reported about Sayyiduna Ibn Mas'ud too that he got up on his toes
without sitting (after the second prostration of the first and third raka'ah).
He has reported the same thing about Sayyiduna Ali ase atul so), Umar que abil so, and Ibn
Zubarawail so) get up from the second sajdah putting weight on their toes, standing straight
without first sitting.
There are many ahadith and aathar about standing up straightway. Those a hadith and
aathar that speak of jalsah istirahat concern old age and weakness as we said about this
hadith that the Prophet w,a, leatl Jo did it because of his growing old and getting weak.
PLACEMENT OF HANDS
(٧٩٧) وَعَنُ وَائِلٍ بُنِ حُجْرٍ أَنَّهُ رَأْىَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَفََّ يَدَيْهِ حِيْنَ دَخَلَ فِي السَّلَاةِ كَبَّرَ تُؤَّ
الْتَحَفَّ بِقَوْبِهِ ثُوَّ وَضَعَ يَدَهُ الْيُمْنِى عَلَى الْيُسْرِى فَلَمَّا أَرَادَ أَرْ يَرْكَعَ آَخْرَجَ يَدَيْهِ مِنَّ القَّوْبِ ثُوَّ رَفَعَهُمَا
وَكَبَّر فَرَكَةَ فَلَمَّا قَالَ سَمِعَ اللهُ لِمَنْ حَمِدَهُرَفَةٌ يَدَيْهِفَلَمَّاسَجَدَ سَجَدَ بَیْنَ گَقَّيْهِ-(رواه مسلم)(
797. Sayyiduna Wail Ibn Hujr narrated that he saw the Prophet alugade al to raise
his hands as he began the salah and called the takbir. Then he put his hands in his
garment and paced the right hand out of his garment and raised them up, calling
the takbir and went into raku. When he said (aus salada) he raised his hands up.
When he prostrated himself, he did it between the palms of his hands (placing his
! Bukhari # 823, Abu Dawud # 844, Tirmidhi # 287 Nasa'i # 11543.
2 Tirmidhi #288.
3
Wa'il ibn Hujr was a Hadrami. He was one of the chiefs of Hadramawt. When he came to the
Prophet alugarcall to as their envoy, he spread his sheet of cloth and made himsit there. He
embraced Islam. Alqamah and Abdul Jabbar were his sons.

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head between them).1
COMMENTARY: Though it says that the Prophet alugadail to put his hands in his garment after
the takbir tahrimah, some exponents suggest that he did not do it but drew them into his sleeves,
anyway, the ulama (Scholars) hold that he put them in his garment because of severe cold.
To place the right hand above the left forearm aster the takbir tahrimah is an agreed
practice with all the imams, but Imam Maalik atlar> contends that it is better to leave them
on the sides though to fold them (right over the left) is also allowed.
However, the ulama (Scholars) differ on where to fold the hands. Imam Abu Hanifah dilar,
says that the folded hands must be placed below the navel. Imam Shafi atlar, holds that
they should be placed near the chest above the navel. Ahadith are found on both practices.
The ulama (Scholars), therefore, say that it will be correct to follow either practice and bind
the hands at one of these two places. However this much must be known that since the
ahadith do not specify any single method, Imam Abu Hanifah chose that the hands should
be placed, right over the left, below the navel because this is more respectable than the
other method. When anyone shows extreme respect and obedience he holds hands below
the navel and stands up.
This hadith also teaches us that when calling the takbir and raising hands, the hands must
be brought out of the garment.
(٧٩٨) وَعَنْ سَهْلٍ بِن سَعْدٍ قَالَ كَانَ النَّاسُ يُؤْمَرُوُنْ أَنْ يَضَّعَ الرَّجُلُ اليَدَ الْيُمْنِى عَلَى ذِرَاعِهِ الْيُسْزى
فِي الصَّلَاةِ- (رواه البخارى)
798. Sayyiduna Sahl ibn Sad 's wil , narrated that the people were being
instructed to place the right hand above the left forearm in the salah.2
COMMENTARY: The hadith calls on the worshipper to stand before the Judge of all
judges, lord of the worlds with due reverence and respect and submission. Hands should
be folded below the navel and head should be lowered before the king of the kings.
(٧٩٩) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى القَّلَاِ يُكَِّرُ حِيْنَ يَقُومُ ثُمَّ
يُكَتِرُجِيْنَ يَرْكَهُ ثُؤَّ يَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ حِيْنَ يَرْفَعُ صُلْبَّهُ مِنَ الرَّكْعَةِ ثُؤَّ يَقُوْلُ وَهُوَ قَائِهْ رَبَّنَالَكَ
الْحَمْدُ ثُمَّ يُكَبِرُ حِيْنَّ يَهْوِىُ ثُمَّ يُكَِّرُ حِيْنَ يَرْفَهُ رَأْسَهُ ثُمَّ يُكَّتِرُ حِيْنَ يَسْجُدُ ثُؤَّ يُكَّتِّرُ حِيْنَ يَرْفَهُ رَأُسَهِ ثُمَّ
يَفْعَلُ ذلِكَ فيِ الصَّلَاةِ كُلَّهَا حَتَّى يَقْضِيَّهَا وَيُكَّبِرُ حِيْنَ يَقُوْمُ مِنَ القِّنْتَيْنِ بَعْدَ الْجُلُسِ- (متفق عليه)
799. Sayyiduna Abu Hurayrah &cable) narrated that when Allah's Messenger abid
Au, ale stood to offer the salah, he called the takbir when he stood erect. Then he
called the takbir when he bowed. Then he said (سَمِعَ اللهُ لِمَنْ حَمِدَه) as he raised his back
straight. Then while standing erect, he said (Most SJta;). Then, he called the takbir as
the lowered himself down (to prostrate) and again he called the takbir as he raised
his head (from prostration). Again, prostrated himself (a second time) and again he
1
Muslim # 54-401.
Bukhari # 740, Muwatta Maalik # 9.15-50.

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called the takbir as he throughout the salah till he completed arose at the end of the
second rakaah after the sitting posture.1
COMMENTARY: This hadith does not say anything about raising the hands at any place at
all: takbir tahrimah or bowing, etc.
THE BEST SALAH
(٨٠٠) وَعَنُ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ الصَّلَاةِ حُوْلُ الْقُنُوْتِ - (رواه مسلم)
800. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The best salah is the one with a prolonged standing posture."2
COMMENTARY: This hadith says that it is most excellent to prolong the standing posture.
It is to stand long and recite longer surahs because it is strenuous and difficult and
demonstrates the desire to serve and to obey. These things are the spirit of the salah.
QIYAM OR SAJDAHS: The ulama (Scholars) differ on which is better in the salah: qiyam
(the standing) or sajdahs (the prostrations). Those who hold the qiyam to be better cite this
hadith because the Qur'an is recited in it while words of glorification are recited in the
sajdah. Clearly, the Qur'an is more excellent than the tasbih, and this is also the thinking of
the Hanafis.
SECTION II
الفَصلُ الثَّانِى
THE PROPHET'S صلى الله عليه وسلم SALAH
(٨٠١) عَنْ أَبِيْ حُمَيْدٍنِ السَّاعِدِيِّ قَالَ فِيْ عَشْرَةٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَا أَعْلَمُكُمُ بِصَلَاةٍ
رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالُوا فَأَعْرِضُ قَالَ كَانَ رَسُولُ اللّهِصَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى السَّلَاةِ
رَفََّ يَدَيْهِ حَتى يُجَاذِىَ بِهِمَا مَنْكِتَيْهِ ثُمَّ يُكَّتِرُ فُؤَّ يَقْرَ أُنٌُّ يُكَِّرُ وَيَرْفَهُ يَدَيْهِ حَتى يُجَازِىٌ بِهِمَا مَنْكِبَيْهِ ثُمَّ يَرْكَهُ
وَيَضَُّّ رَاحَتَيْهِ عَلَى رُكْبَتَيْهِ ثُؤَّ يَعْتَدِلُ فَلَا يُصَّى رَأْسَهُ وَلَّا يُقْنِهُ ثُذَّ يَرْفَةَ رَأُسَهُ فَيَقُوْلُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُذَّ
يَرُفَّهُ يَدَيْهِ حَتَّى يُجَاذِىَ بِهِمَا مَنْكِتَيْهِ مُعْتَدِلَّا تُؤَّ يَقُولُ اللَّهُ أَكْبَرُ نُؤَّ يَهْوِى إِلَى الْأَرْضِ سَاجِدًا فَيُجَافِ يَدَيْهِ عَنْ
جَنْبَيْهِ وَيَقْتَمُ أَصَابِعَ رِجْلَيْهِ ثُؤَّ يَرْفَعُ رَأْسُهُ وَيَثْنِى رِجُلَهُ الْيُْرِى فَيَقْهُدُ عَلَيْهَا ثُؤَّ يَعْتَدِلُ حَتَّى يَرْجِهَ كُلُّ عَنْظٍُ
فِيْ مَوْضِعِهِ مُنْتَدِلَّا ثُمَّ يَسْجُدُ ثُمَّ يَقُولُ اللَّهُ أَكْبُرُ وَيَرْفَهُ وَيَثْنِىِ رِجْلَهُ الْيُسْرِىُ فَيَقُمُدُ عَلَيْهَا تُؤَّ يَعْتَدِلُ حَتّى
يَرجِعَ كُلُّ عَظُمٍ إِلى مَوضِعِهٍ ثُؤَّ يَنْهَضُ ثُمَّ يَصْنَهُ فِ الزَّكُعَةِ الثَّانِيَّةِ مِثْلَ ذَلِكَ ثُمَّ إِذَا قَامَ مِنَ الرَّكْعَتَيْنِ گَبَّر
وَرَفَةَ يَدَيْهِ حَتَّى يُجَاذِىَ بِهِمَا مَنْكِبَيْهِ كَمَا كَبَّرَ عِنْدَ افْتِتَاحِ الصَّلاةِ تُؤَّ يَصْنَهُ ذَلِكَ فِ يَقِيَّةٍ صَلَاتِه حَتُّی إذا کَانَتِ
السَّجُّدَةُ الَّتِيِّ فِيْهَا التَّسْلِيُّهُ أَخْرَبَ رِجُلَة الْيُسْرِى وَقَعَدَ مُتَوَرِّكًا عَلَى شِقِهِ الْآَيْسَرِ ثُوَّ سَلَّمَ قَالُوا صَدَقْتَ هُكَذَا
كاتَ يُصَلّى رَوَاهُ أَبُوُدَاوُدَ وَالدَّارِبِىُّ وَرَوَى التِّرِمِذِىُّ وَابْنُ مَاجَةَ مَعْنَاهُ وَقَالَ التِّرِمِذِىُّ هُذَا حَدِیُثْ حَسَنْ
Bukhari # 719, Muslim # 28-392, Nasa'i # 233, Musnad Ahmad 2-454.
2
Muslim # 164-756, Tirmidhi # 387, Ibn Majah # 142, Musnad Ahmad 3-302.

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صَحِيْعٌ وَفِيْ رِوَايَةٍ لِاَلٍ دَاوُدَ مِنْ حَدِيْثٍ آلٍٍ حُمَيْدٍ ثُوَّ رَكَةٌ فَوَضَةٌ يَدَيْهِ عَلَى رُكُبَتَيْهِ كَنَّهُ قَابِضْ عَلَيْهَا وَوَتَرَيَدَيْهِ
فَتَخَّاهُمَا عَنْ جَنُبَيْهِ وَقَالَ تُؤَّ سَجَدَ فَأَمْكِّنَ الْفَهُ وَجَبْهَتَهُ الْأَرْضَ وَغَخِى يَدَيْهِ عَنْ جَنْبَيْهِ وَوَضَعَ كَفَّيْهِ حَذُوَ
مَنْكِبَيْهِ وَفَرَّجَ بَيْنَّ فَخِذَيْهٍ غَيْرَ حَامِلٍ بَطْنَهُ عَلَى شَىْءٍ مِنْ فَخَذَيْهِ حَتَّى ذَرَةَ ثُمَّ جَلَسَ فَاَفْتَرَشَ رِجُلَه اليُسرى
وَأَقْبَلَ بِصَدُرِ الْيُمْنِى عَلَى قِبْلَتِهِ وَوَضَّةَ كَفَّهُ الْيُمْنِى عَلَى رُكْبَتِهِ الْتُمْنِى وَكَفَّ الْيُسْرِى عَلَى رُكْبَتَيْهِ الْيُسْرِى وَآشار
بِأَصْبَحِهُ يَعْنِى السَّبَّابَةَّ وَفِي أُخْرِى لَهُ وَإِذَا قَعَدَ فِي الرَّكْعَتَيْنِ فَعَدَ عَلَى بَطْنٍ قَدَمِه الْيُسْرِى وَنَصَبَ الُمْثَى وَإِذَا
كَاكَ فِي الرَّابِعَةِ آَفْفِى بِوَرُكِهِ الْيُسْرِى إِلَى الْأَرْضِ وَآَخْرَ جَ قَدَمَيْهِمِنْ نَاحِيَةٍ وَاحِدَةٍ۔
801. Sayyiduna Abu Humayd Sa'idi said to ten of the sahabah (companions) also)
as of the Prophetas all Go, "I am more knowledge able of the salah of Allah's
Messenger du, ale al . than any of you." They said, "So, demonstrate it." He said
that when he stood for the salah, he raised his hands till they were in line with his
shoulders and called the takbir and recited the Quran. Again, he called the takbir,
raised his hands to be in level with his shoulders and bowed into ruku where he
placed the palms of his hands on his knees, keeping his back straight and his head
neither bowed down nor raised up (but in line with his back). Then, as he raised his
head he said (سَمِعَ اللهُ لِمَنْ حَمِدَه) and lifted both hands to the level of his shoulders (and
stood erect). Then he called Allahu Akbar (the takbir) and lowered himself to the
ground in prostration, keeping his arms a way from his sides and bending his toes
from prostration) raised his head, bent his left foot and sat on it properly so that
every bone came back to its position. Then, he (he called the takbir and went into
(the secod) Prostration. Then he called Allahu Akbar, raised himself, bent his left
foot and sat on it calmly till every bone was at its position. Then he got up and did
in the second rakaah like that (without reciting the thana and the taawwudh). After
the two rakaat were over, he called the takbir, raised his hands till they were in line
with his shoulders just as he had called the takbir in the beginning of the salah.
Then, he did that through the rest of the salah. And when he had made that
prostration (meaning, the second of the last rakaah) after which the taslim is offered
(meaning the salaam or salutation), he stretched out his left foot and sat on his hip
on the left side and offered the salaam.
They (the sahabah (companions) callso) ) said, "You have spoken the truth. This is
how he (the Prophet) صلى اللهعليهوسلم offered the salah."1
According to another version of Abu Dawud as narrated by Abu Humayd:
Then he went into the bowing posture and placed his hands on his knees as though
grasping them firmly, and he bent his arms (like bows) and kept them away from
his sides, the narrator added: Then he prostrated himself placing his nose and
forehead on the ground, his arms away from his sides, the palms of his hands in
line with his shoulder, his thighs apart and his stomach distinctly not resting on
any part of his thighs till he completed (the sajadah). Then, he sat with his left foot
Abu Dawud # 730, Darime # 1356, Tirmidhi (of same meaning) # 304, Ibn Majah # 1061, Musnad
Ahmad 5-421

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spread out and the front of his right foot towards the qiblah, the palm of his right
hand on his right knee and the palm of his left hand on his lift knee, and when
saying (dryidiy glas) he put his finger up, meaning his fore-finger up, meaning his
fore-finger (to point out).
According to yet another version by him: when he sat after two raka'at, he sat on the
sole of his left foot and put the right foot erect. After the fourth raka'ah, he sat
placing his left hip n the ground and drawing both feet to one side 1
COMMENTARY: The words 'I am more knowledgeable of the salah of Allah's Messenger
Alwy de atl than any of you. Show that it is allowed to speak of one's knowledge if the
situation warrants it but without boasting and arrogance.
The hadith says that the Prophetal, 4,le atl Jo began the salak by first raising his hands
before calling the takbir tahrimah. Imam Abu Hanifah Atlar), therefore, rules accordingly:
hands should be raised first and then the takbir tahrimah should be sounded.
The prostration is complete by placing both forehead and nose on the ground. The
Prophet al, ale al Jo did it so always. The ahadith too say the same thing. If anyone is
compelled out of a reason not to place one of them on the ground then it is not makruh.
However, if there is no compulsion, yet he does not rest the nose but rests only the
forehead, then it is allowed but is makruh. If he has not placed the forehead but has placed
only the nose on the ground then Imam Abu Hanifahail ar, gives the same ruling that
though it is allowed, yet it is makruh, and the Imams Abu Yusufatlar, and Muhammad 47)
atl hold that it is not allowed. The edict also based on that.
SABABAH: The forefinger is called the sababah. The word (\\ sab) is an expletive. During
the jahiliyah the Arabs cursed anyone by raising this finger. So, the finger got the name
sababah, later, Islam gave it the name musabbihah and sabahah because this finger is
raised for tasbih and tawhid (glorifying Allah and declaring His unity).
The Prophet ly4. le all Jo raised this finger during the tashahhud when speaking the words
of denial (anyillygibt) I bear witness that there is no God ... ) and put it down at the words of
confirmation (aryilly;144.si) (except Allah).
HOW TO RAISE HANDS
(٨٠٢) وَعَنُ وَائِلِ بْنِ حُجُرٍ أَنَّهُ أَبْصَرَ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَ قَامَ إلَى الصَّلاَةِ رَفَعَ يَدَيْهِ حَتَّى كَانَتَا
بِيَالٍ مَنْكِبَيْهِ وَحَاذِى إِبْهَا مَيْهِ أُذُنَيْهِ ثُؤَّ كَبَّرَ رَوَاهُ أَبُودَاوُدَ وَفِيْ رِوَايَةٍ لَهُ يَرْفَهُ لَهُ إِبْهَا مَيْهِ إِلَى شَحْمَةٍ اُذُنَیُه۔
802. Sayyiduna Wail Ibn Hajr narrated that he saw the Prophet w, ale atl do when
he stood up to offer the salah. He raised his hands till they were in line with his
shoulders and he had his thumbs level with his ears. Then, he called the takbir.
According to another version of Abu Dawud: He had his thumbs raised to level
with his earlobes.2
COMMENTARY: Imam Abu Hanifah (47) observes this hadith, calling the takbir after
raising the hands and raised the thumbs opposite the earlobes.
1
The first version #734, the second Abu Dawud # 731.
2 Abu Dawud # 724. Second version # 737, Nasa'i # 882.

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FOLDING THE HANDS
(٨٠٣) وَعَنْ قَبِيْصَةَ بْنِ هُلْبٍ عَنْ آَيْهِ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُمُّنَا فَيَاخُذُ شِمَالَهُ
پیمینه۔ (رواه الترمذى وابن ماجه)
803. Sayyiduna Qabisah ibn Hulb &ti Ar> narrated from his father that Allah's
Messenger A, & al J lead them in (the congregational) salah. (During the
standing posture,) he held his left forearm with his right hand. 1
CORRECT PERFORMANCE OF THE POSTURES
(٨٠٤) وَعَنْ رِفَاعَةً بُنِ رَافِعٍ قَالَ جَاءَ رَجُلْ فَعَلَّى فِى الْمَسْجِدِ ثُّ جَاءَ فَسَلَّمَ عَلَى النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ
فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعِدْ صَلَاتَكَ فَإِنَّكَ لَمْ تُصَلِّ فَقَالَ عَلِّمْنِيْ يَا رَسُولَ اللّهِ كَيْفَ أُصَلِّى قَالَ إِذَا
تَوَجَّهْتَ إِلَى الْقِبْلَةِ فَكَبِّرْ تُؤَّ اقْرَأُ بِأُمِّ الْقُرَانٍ وَمَا شَآءَ اللّهُ أَْ تَقْرَأَ فَإِذَا رَكَمْتَ فَاجْعَلُ رَاحَتَيُتَ عَلى
رُكْبَتَيْتَ وَمَكِّنُ رُكُوْعَتَ وَامْدُدُ ظَهْرَكَ فَإِذَا رَفَعْتَ فَأَقِمْ صُلْبَكَ وَارْفَهْ رَأْسَكَ حَتّى تَرْجِعَ الْعِظَامُ إلى
مَفَاصِلِهَا فَإِذَا سَجَدْتَ فَمَكِّنَ الشُّجُودِ فَإِذَا رَفَعْتَ فَإِجْلِسُ عَلَى فَخِذِكَ الْيُسْرِى ثُقَّ اصْنَةٌ ذَلِكَ فِي كُلِّ رَكْعَةٍ
وَسَجِدَةٍ حَتَّى تَظْمَئِنَّ هُذَا لَفْظُ المَصَائِحِ وَرَاوَاءُ أَبُوْدَاوُدَ مَعَ تَغْيِرٍ يَسِيْرٍ وَرَوَى التّرِمِذِىُّ وَالنَّسَائِىُّ مَعْنَاهُ وَفِى
رِوَايَةٍ لِلِّمِذِيِّ قَالَ إِذَا قُمْتَ إِلَى الصَّلَاةِ فَتَوَضَّا كَمَا أَمَرَكَ اللَّهُ بِهِ ثُمَّ تَشَهَّدُ فَأَقِمْ فَإٌِ كَانَ مَعَكَ
قُرْاهْ فَاقْرَ أَوْإِلَّا فَاحْمَدِ اللهُ وَكَبِرْهُ وَمَلِّلُهُنُؤَّ ارْگُ۔
804. Sayyiduna Rifaah ibn Rafi narrated that a man came to the mosque and
offered the salah. Then, he came and offered salaam to the Prophet , leati o. The
Prophet alugarcall he said, "Repeat your salah, for, you have not offered the salah"
(having responded to his greetings before that). The man submitted, "teach me, O
Messenger of Allah, how may I offer the salah, call the takbir (tahrimah), recite the
ummul -Quran (which is surah al- Fatihah) and what Allah wishes you to recite
(meaning, any other surah with al- Fatihah). When you go into ruku (bowing
posture), Place the palms of your hands on your knees and make the bowing perfect
keeping your back straight. When you arise from ruku, stand erect with a straight
back and keep your head up so that your joints are in proper position. When you
prostrate yourself, do it very well and when you arise from it, sit on your left thigh.
Do in this manner every time you bow and prostrate yourself (and in every posture
likewise) till you are at rest."
These are the words of al-Masabih, and Abu Dawud's are with some changes.
Tirmidhi and Nasa'i have a similar meaning.
In a version, Tirmidhi has that he said: "When you decide to offer the salah, make
ablution as Allah has commanded you to make, recite the (kalimah) shahadah (for,
it is very meritorious to recite that after the ablution or this shahadah implies the
adhan). Then offer salah (or, the words mean; call the iqamah) and recite from the
1
Tirmidhi # 252, Ibn Majah # 809, Musnad Alhamd 5-226.

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Qur'an as much as you know, otherwise (if you know nothing,) say:
اَلْتُمْدُ لِلْهِ، اَللَّهُ أَكْبَرُّ. لَا إِلهَ إِلَّ اللّهُ
(praise belongs to Allah. Allah is the Greatest. There is no God but Allah). Then
go into ruku '.1
COMMENTARY: The concluding words of the hadith say that if anyone does not
remember any surah or verse of the Qur'an then, instead of the critical, he must say:
◌ُبْحَانَ الله وَالْحَمْدُ لِلُّهِ وَلَّا إِلهَ إِلَّ اللّهُ وَالله اكبر
(Allah is without blemish. Praise belongs to Allah. There is no God but Allah.
Allah is the greatest).
If a non-Muslim embraces Islam and becomes a Muslim, then it is necessary for him to
memories at least so many verses of the Qur'an as are fard (obligatory) to be recited in the
salah. If he cannot memories anything till that time, then, instead of the recital, he must
make dhikr (remembrance of Allah), glorify Allah and declare His unity. His salah will
have been offered.
MAKING SUPPLICATION AFTER THE SALAH
(٨٠٥) وَعَنِ الفَضْلِ بُنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّلَاةُ مَثْنَى مَثْنَى تَشَهُدْ فِيْ كُلِّ
رَكْعَتْيْنٍ وَخَتُّهْ وَتَضَرُّءٌ وَتَمَسْكُنْ ثُمَّ تُقْنِهُ يَدَيْكَ يَقُولُ قَدْاِرُفَنْهُمَّا إِلَى رَبِّكَ مُسْتَقْبِلًا بِبُطُوْنِمَا وَجْهَكَ
وَتَقُولُ يَارَبٍ يَارَتٍ وَمَنْ لَّمْ يَفْعَلُذُلِكَ فَهُوَ كَذَا وَكَذَا وَفِى ڕِوَايَةٍ فَهُوَ خِدًاٌ- (رواه الترمذى)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Fadl ibn Abbas .805
said , "Salah is in two's (the supererogatory salah). The tashahhud is in every second
raka'ah. (The soul of the salah) is to be humble and pleading and fearful. Then (after
the salah), to raise both hands (before your Lord)." Fadl & atl (so) also said that the
insides of the hands (or, palms) should be opposite to your face and you should say,
'My Lord, my lord'. As for him who does not do so, his salah is such and such."
According to another version, he said," If anyone does not do it, his salah is incomplete."2
COMMENTARY: This hadith speaks of three things.
First, the nafl salah (or any salah that is not prescribed, or fard (obligatory)) is offered in two's
both during day and night, not four raka'at together, in the light of this hadith, Imam
Shafi'I R(H) said that it is superior to offer the nafl salah in two's.
Imam Abu Hanifah alar> said that both during day and night, it is better to offer the nafl
salah in four's, Imam Abu Yusuf atlas, and Imam Muhammad atlas> said that it is more
excellent to offer the nafl in two's in the night but in four's during the day.
Imam Shafi' atlar> cites this very hadith. The two imams Abu Yusuf and Muhammad alar,
have deduced from the salah of tarawih and Imam Abu Hanifah alar> says that it is clearly
established that the Prophet , & dl . used to offer four raka'at after isha and four
raka'at in the zuhr salah. Moreover, it allows more time in the tahrimah (sacred state) in
Abu Dawud # 859, 860 (with some changes), Tirmidhi (like it) # 302, Nasa'I # 1053, Darimi
(lengthier) # 1329, Musnad Ahmad # 340. the version:" when you decide ... " Abu Dawud # 861,
Tirmidhi # 302.
2 Tirmidhi # 385, Musnad Ahmad 1.211.

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four raka'at and hence callow four more effort and strain and it has been stated previously
that any worship which requires greater effort and is strenuous is more excellent. Imam
Abu Hanifah alar> explains the words in the hadith 'the salah is in two's' that nafl salah is
not an odd number (of raka'at) but a higher standard two raka'at (or even number).
Secondly, the spirit of the salah is humbleness and submissiveness. The more a worshipper
is humble and submissive and expresses the greatness of his Lord and his own
helplessness, the more will his salah gain acceptance. The word (Eds) (khushu') is to think
inwardly of one's own helplessness and put his soul to the path of submissiveness. The
word (¿a) (tadar'u) is to express and demonstrate outwardly in all one's deeds and from
every angle one's own helplessness and humility.
Thirdly, one must make a supplication after the salah. Having come before Allah and
offered the salah to express one's obedience and slavery, one must raise one's hand after the
salah, declare one's helplessness and present one's petition of worldly needs and of safety
in the hereafter.
SECTION III
اَلْفَضْلُ الثَّالِثُ
TAKBIRS IN LOUD VOICE
(٨٠٦) وَعَنُ سَعِيْدِ بْنِ الْحَارِثِ بْنِ الْمُعَلَّى قَالَ صَلَّى لَنَا أَبُوسَعِيْدِنِ الْخُدْرِىَّ فَجَهَرَ بِالتَّكْبِيْرِ حِيْنَ رَفَعَ رَأْسَهُ مِنْ
الشُّجُودِ وَحِيْنَ كَجَّدَ وَحِيْنَّ رَفَعَ مِنَ الرَّكْعَتَيْنِ وَقَالَ هِكَذَا رَأَّيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
806. Sayyiduna Sa'eed ibn Harith ibn Mu'alla narrated that sayyiduna Abu sa'eed
khudri 4: 4tl (so) led them in salah. He called the takbir aloud when he raised his
head from the sajdahs (prostrations) and when he went into sajdah and when he
arose after two raka'at. Then, he said (to them), "This is how I saw the Prophet !
Awake offer the salah (with the takbirs in a loud voice)."1
COMMENTARY: The hadith is narrated to teach that the imam must call the takbir during
the salah in a loud voice. Only three postures are mentioned here. Either it is just an
example or. Some people may have rejected takbirs on these occasions. Of course, the
version of Isma'il mention the remaining takbirs too, and it begins with the words:
"Sayyiduna Abu Hurayrah 'te 4tl so) fell ill or had gone some where. So (in his absence),
Sayyiduna Abu Sa'eed & at so, led the salah. While beginning the salah and going into
ruku', he called the takbirs in a loud voice." Then he narrated the rest of the traditions.
(٨٠٧) وَعَنْ عِتُرِمَةَ قَالَ صَلَّيَّتُ خَلْفَ شَيْخٍ بِمَكَّةً فَكَبَّرَ ثِنْتَيْنٍ وَعِشْرِيْنَ تَكْبِيْرَةٌ فَقُلْتُ لِإِبْنِ عَبَّاسِ أَنَّهُ
اَحْمَقُ فَقَالَ تَكِلَنْكَ أُمتَ سُنَّهُ أَبيِ القَاسِمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
807. Sayyiduna Ikrimahatl47, 2 narrated that he offered salah with a shaykh (aged
or learned person, Abu Hurayrah&also)). He called the takbirs in the salah twenty
two times . so, Ikrimah dilar, said to Sayyiduna Ibn Abbas dical ,"He seems to be
1
Bukhari # 825.
" He was the freedman of Abdullah ibn Abbas death so> His kunyah was Abu Abdullah. He died in
105 # AH at the age of 80 years.
.

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a fool!" But, Ibn Abbas Que also> said to him, "May your mother lose you ! This is the
sunnah (practice of Holy Prophet صلى الله عليه وسلم) of Abu Al-Qasim صلى الله عليه وسلم (the
1".(صلى اللهعليه وسلم Prophet
COMMENTARY: In four raka'at, there are twenty - two takbirs including the takbir
tahrimah. In those times, Marwan and Banu Umayyah had stopped calling the takbirs in
the salah audibly. So, when Abu Hurayrah 'sathso, called them in an audible voice, Ikrimah
ablar, was surprised.
(٨٠٨) وَعَنْ عَلِيٍّ بْنِ الْحُسَيْنِ مُرْسَلًا قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكَّتِرُ فِي الصَّلَاةِ كُلَّمَا خَفَضَ
وَرَفَعَ فَلَمْ تَزَلْ تِلْكَ صَلَاتُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَى لَقِىَ اللهُ- (رواه مالك)
808. Sayyiduna Ali lar, ibn Husayn wall , narrated in a mursal form that Allah's
Messenger , 4l dl & used to call the takbir in the salah whenever he lowered
himself (going into ruku' and sajdah) and raised himself (from the sajdah to sit or
stand erect). He did not cease to offer the salah in this way till he met Allah.2
RAFA'YADAYN ONLY ONCE
(٨٠٩) وَعَنْ عَلْقَمَةً قَالَ لَنَا إِبْنُ مَسْعُوْدٍ أَلَّا أُصَلِى بِكُمُ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلّى وَلَمْ
يَرْفَةُ يَدَيْهِ إِلَّ مَرَّةً وَاحِدَةً مَعَ تَكْبِيُرِ الْإِفْتِتَاحِ رَوَاهُ التِّرِمِذِىُّ وَأَبُوْدَاؤدَ وَالنَّسَائِىُّ وَقَالَ أَبُوْدَاوُدَ لَيْسَ
هُوَ بِصَحِيحٍ عَلَى هُذَا الْمَعْنى-
809. Sayyiduna Alqamah atlas, narrated that Sayyiduna Ibn Mas'ud acall , asked
them, "Shall I not lead you in the salah (like that) of Allah's Messenger A,Aleabito?
"So, he offered the salah but did not raise his hands except once (which was) with
the takbir at the beginning. 3
COMMENTARY: Imam Tirmidhi alar> has created two chapters on the question of rafa'
yadayn (or raising hands, in the salah). One of these asserts that it is proper and the other
rejects it. This hadith he has reproduced in the second chapter, one mentioned the hadith of
Bara ibn Aazib &watlyso, too of like content. He has rated the ha dith of Ibn Mas'ud assatl so, as
hasan and a number of the sahabah (companions) Aus able, and tabi'un atlar, observe it.
Sufyan Thawri Amail so, and the people of kufah also follow this hadith.
However, he has quoted Abdullah that the hadith about raising hands with the takbir in
the salah is proper, but the hadith of Ibn Mas'ud catil so, does not prove that the Prophet
is رضى الله عنه raised his hands only once, the first time. This hadith of Ibn Mas'ud الله عليه وسلم
followed by the Hanafis.
However, there are many ahadith and aathar that reject rafa'yadayn except in the
beginning and these are mentioned earlier (in this book).
1
Bukhari # 788.
2
Muwatta Maalik # 3.4 -18.
3
Abu Dawud # 747, Tirmidhi # 257, Nasa'I # 1058, Musnad Ahmad 1-442 (like meaning).

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(٨١٠) وَعَنْ أَبِيْ حُمَيْدٍنِ السَّاعِدِيِّ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلَوةِ إِسْتَقْبَلَ
الْقِبْلَةَ وَرَفَعَ يَدَيْهِ وَقَالَ اللَّهُ اَكْبَرُ-(رواه ابن ماجة)
810. Sayyiduna Abu humayd as -Sa'idi & d ) narrated that when Allah's
Messenger Alu, ale al do stood up to offer the salah, he faced the qiblah, raised his
hands and called 'Allahu Akabar' . 1.
Prophet صلى الله عليه وسلم saw behind him miraculously
(٨١١) وَعَنْ أَبِي هُرَيْرَةً قَالَ صَلَّى بِنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ النُّهْرَ وَفِي مُؤَخَّرِ الشُّفُوفِ رَجُلْ فَأَسَاءً
السَّلاَةَ فَلَمَّا سَلَّمَ نَادَاهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَافُلَاتٌ أَلَا تَتَّقِي اللَّهِ اَلَاتَزِى كَيْفَ تُصَلّى إِنَّكُمُ
تُرَوْنَ أَنَّهِ يَخْفِى عَلَّ شَىءٍ مِمَّا تَصْنَعُوْنَ وَاللّهِ إِنِّى لَاَرِى مِنْ خَلْفِى كَمَا آرى مِنْ بَيْنَ يَدَئُ-(رواه احمد)
811. Sayyiduna Abu Hurayrah narrated that Allah's Messenger صلى الله عليه وسلم led
them in the salah of zuhr (once). A man standing in the last row did not offer the
salah well. When he made the salutation (to end the salah), Allah's Messenger Aldo
Alw, ale called him, "O you ! Do you not fear Allah? Do you not observe how you
have offered the salah? You people seem to think that what you do is unknown to
me. But, by Allah, I do see behind me just as I see in front of me."2
COMMENTARY: Allah sent the noble Prophet Au, ale ail do with the true Shari'ah. With
other evidences of his messenger ship and Prophet hood, He aslo gave Him some miracles
so that people might know with certainty his greatness and truthfulness. The Prophet <il
Aw,ale possessed the distinction of being able to see everything behind him as he could see
them in front of him. This seeing behind was something out of the ordinary or supernatural
to which he was guided by Divine revelation.
However, this miracle cannot be cited to say that the Prophet w, ,le ail do also knew the
unseen. The reason is, first, this distinction, as we stated, was given to him only as a
miracle and, secondly, he was not himself empowered over this distinction but was guided
only through Divine revelation. Moreover, he did not possess this attribute always but he
could do it sometimes. If he had knowledge of the unseen, then not only would he have
guidance of Divine revelation but also he would have possessed it for ever. This is
confirmed through a tradition:
During the Battle of Tabuk, the Prophet's ,.leadlj she -camel disappeared somewhere.
It could not be traced in spite of much effort. The hypocrites began to taunt, "Muhammad
Alwy cle all do claims to convey to us the news of the heavens, but he cannot say where his
she -camel is lost. "the Prophet , Ale atl do said, "By Allah, I can know only what my
Allah informs me. Now, He has informed me that my she -camel is at that place "(and he
named it ) "and its reins are dangling in the branch of a tree."
Besides, the Prophet , 4l ail . also said, " I am a mortal. I do not even know what lies
behind this wall (unless Allah informs me ). "
Ibn Majah # 803.
2
Musnad Ahamd 2 -449.

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Shaykh Sadi has said very aptly:
گہے برپشت پاگخودنه بینم
گہے برطارم اعلی نشینھ
Sometimes in the lofty skies is my dwelling sometimes what lies behind my
foot I do not see.
Anyway, the Prophet's Al,aleatle state in the salah was superior to his state at other times.
During salah, he got a pefect awareness of the realities of the universe. Is standing before
Allah in the salah and being attentive to Him did not denote that he was ignorant of the
affairs of the universe. Rather, during the observance of salah, he was completely aware of the
affairs of the universe. His senses and perception took cognizance of them perfectly. Thus the
pious slaves of Allah who have a faultless link with Him are also aware of worldly things in
their salah. At the same time as their hearts are attentive to and present in Allah's court, their
senses are aware of worldly matters. This is why the masha'ikh (saintly men ) say that salah is
the condition of intimation and presence, not of absence and absorption!
Some people have set aside all this discussion and said that the Prophet , Ale at do had
two apertures between his shoulders. He could see behind him through them. This is not a
correct report. It is without evidence. Rather, it is a brainchild of some mind.
CHAPTER - XII
WHAT IS RECITED AFTER THE TAKBIR TAHRIMAH
بَابُ مَا يَقْرَ أُ بَعْدَ التَّكُبِيْرِ
The supplications that are made in the beginning of the salalı are known from the sahih
رحمه الله or others besides them. Imam Shafi'T (ان وجهت or سبحنك اللهم) :ahadith. Examples are
regards making all these supplications, or some of them to be mustahab in the prescribes
and supererogatory salah. Imam Abu Hanifah 4?), Imam Malik war, and Imam Ahmad
allar> say that only ... (24lll Si.) may be recited, and the other supplication are proper only
in the supererogatory. The Prophet ,4 lat . made them in the supererogatory salah.
Imam Abu Yusuf alar> said that both these supplications should be made : (+,il) and
(24ill Sia) and Imam Tahawi atlar> said the same thing. The worshipper may exercise his
non discretion on which of these to make first,but generally the eprayer beginning ... (3)
(سبحنك اللهم) is made after (وجهت
SECTION I
الفَضل الاول
THE PROPHET'S Au,4,leil do PRAYER AFTER THE TAKBIR AND BEFORE RECITAL
(٨١٢) عَنْ أَبِيْ هُرَيْرَةَ قَالَ كَانَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْكُتُ بَيْنَ التَّكْبِيُرِ وَبَيْنَ الْقِرَاءَةِ
إِسْكَائَةً فَقُلْتُ بِأَبٍ أَنْتَ وَأُتِى يَا رَسُولَ اللَّهِ إِسْكَاتَكَ بَيْنَ التَّكْبِيْرِ وَبَيْنَّ الْقِرَاءَةِ مَا تَقُوْلُ قَالَ آَقُوْلُ
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .812
used to maintain some silence between takbir tahrimah and the recital of the
Qur'an (meaning that he did not resort to an andible prayer). So, he submitted (one
day), "O Messenger of Allah, my parents be ransomed to you, what do you say
while yon are silent between the takbir tahrimah and the recital of the Qur'an?" He
said, "I make this supplication: